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area at a very early period.

V

       The Arawa Canoe

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      The Arawa people at an early date also contributed its quota to the population of Tamaki. Arriving on the East Coast (at the same time and place as the Tainui) this canoe likewise made a coastal exploration. Eventually its people settled down at Maketu (Bay of Plenty), Tamatekapua, their leader, having remained at Moehau (Cape Colville), where he died. From there his children spread throughout the Coromandel peninsula and the islands of the Gulf, and were known as Ngati-huarere (Huarere being Tamatekapua’s grandson). We are told that Ihenga, a brother of Huarere, lived at Tamaki for some time, and at Kaipara. These early Arawas left descendants here, and through them the Tamaki chiefs thus claimed an Arawa lineage. The Ngati-Huarere are said to have occupied fortified villages at Orakei, Fort Britomart, Queen Street, Three Kings and other places, until the final conquest of the Tamaki Isthmus, as hereinafter related. Kahumatamomoe, another son of Tamatekapua, having quarrelled with his brothers and relatives at Maketu, came to Tamaki, and is said to have lived at Orakei with other relatives already settled there, hence the name of the village at Orakei—“Okahu.” Going on to Kaipara, he permanently resided there.

VI

       The Matatua Canoe

       Table of Contents

      This immigrant canoe was also an important factor in populating the Tamaki Isthmus. Its people had settled at Whakatane, and were remarkable for their restlessness. Parties of this tribe, known under the general name of Ngati-Awa, were always on the move. They are reputed to have formed an important element of the One Tree Hill (Maungakiekie, lofty hill) people. The Owairaka (Mount Albert) pa belonged to this people. The Ngati-Awa chief Titahi, who lived in Tamaki and Kaipara for some time, is said to have instructed the local people how to perfect their fortifications. Hence one name for the terracing and earthworks (so conspicuous a feature of the hills of Tamaki) was “Nga-whaka-iro-a Titahi”—“The decorations of Titahi.”

      The intrusion of these various immigrant parties no doubt was not peacefully accomplished, and almost continuous warfare marks the history of the next few centuries, as the direct result of the jealousy between rival chieftains and the struggles of the respective tribes to maintain and extend their territories.

VII

       The Aotea Canoe

       Table of Contents

      This important canoe, commanded by the famous Turi, also visited the Tamaki, the crew eventually settling at Patea, in the South, but Turi’s son, Turanga-i-mua, became dissatisfied with that place, and about 1400 A.D. he came to Tamaki with a war-party, moving on to Hauraki and other places, finally returning to Tamaki. Tu’ soon came into conflict with the local people, whom he defeated in the battle at Waitaramoa (the creek at the head of Hobson Bay), and then occupied the pa at Onepuwhakatakataka (the headland at Orakei, opposite Parnell). There he lived for some time, and again left for the South, leaving a large number of his people in possession of this locality, where they occupied several villages. By intermarriage, the Aotea people appear to have soon lost their tribal unity, and from them the Tamaki chiefs of a later time were proud to claim an ancestral descent.

VIII

       Ancient Maori Society—A Retrospect

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      Before going any further, a brief outline of the daily life of the Maori community should be of interest.

      The tribes of Tamaki lived in village communities, each hapu, or community, consisting of a group of families, more or less closely inter-related, and governed according to various customary usages by their hereditary chiefs. These communities collectively acknowledged the superior prestige of an Ariki, or hereditary high chief.

      The religious side of life was the province of their “tohungas,” or priests, the priesthood being also hereditary within certain families of chiefs.

      Each village was a fortress—palisaded and parapeted, with deep trenches and draw-bridges. Every hill-top, headland or locality lending itself to defence was utilised for that purpose.

      The aristocratic families lived in elaborately built houses (similar to “Rangitihi,” the great carved house in our Museum). The chieftains had their residential quarters in the citadel of the villages; whilst the great mass of the tribesmen lived in mere thatched sheds, or in pit-dwellings. The remains of the latter are numerous throughout the Isthmus.

      The plantations were on the easy cultivated flats or slopes surrounding the villages, and were usually so located as to be easily defended against marauders.

      Large stores of dried fish and preserved food of all kinds, from forest, stream and sea, were kept in store-houses within each village. To become “short of supplies” was a reflection upon the industry of such a village, which would go to great lengths to conceal such a predicament.

      The crops grown were the “taro,” “hue” (gourd), “uwhi” (yam), and “kumara.” This latter was indeed the “staff of life,” and its cultivation occupied much of the time and industry of the people. At harvest time these crops were gathered into the store-houses and pits for winter use.

      At early dawn the people were astir and about their daily duties. After the morning meal, the cultivators went forth to the plantations, the fishers to the sea, and the hunters to the forest. Other men were engaged in the building of houses or canoes, in which the art of the carver was utilised, or in the making of stone implements or weapons, whilst the women of rank directed and actively took part in the domestic arts—garment weaving, mat and kit plaiting, etc.

      No individual was idle; to be so was a reproach, and a failing not tolerated. The whole idea pervading the community was the public weal, and each individual did his or her “bit,” not for individual profit, but pro bono publico.

      At sundown the people withdrew to their villages for the night. The gateways were closed, and sentries were posted on the parapets. By their watch-songs and calls throughout the night, the sentries answered one another from village to village.

      Within doors the communities, by night, amused themselves and their visitors with dancing, songs and folk-tales of ancestral doings. Such relaxation is, indeed, the feature of Maori village life at the present day.

      The burial-places of the people were the caverns of the Isthmus, each sub-tribe and family having its own place of sepulchre. In some cases these were in remote places of the forests of Waitakerei, or other secluded localities. Of the many other aspects of ancient Maori social economy, religious rites, etc., and, above all, of the customs connected with war, I must refer those interested to the many excellent books dealing with the subject.

      The above sketch will, however, give an idea of the social status of the people in those ancient times, when the events hereinafter described were enacted.

IX

       The Wars of Tamaki

       Table of Contents

      It is hard to ascertain the actual causes and the chronological sequence of the wars which followed the arrival of the fleet, and only an outline is attempted here.

      MAKI’S INVASION FROM WAIKATO

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